Chapter Eleven: The Revelation of Buddha Realms
第十一章：佛土的顯現
11.1Then the Blessed One said to Sāgaramati, [F.94.b] “Therefore, Sāgaramati, bodhisattva great beings who wish to swiftly and fully awaken to unsurpassed and perfect buddhahood should follow your training, sublime being. Bodhisattvas should not be verbose and obsessed with the use of words; rather, they should practice what they preach. How do bodhisattvas practice what they preach, you ask? Sāgaramati, they do so by appreciating how easy it is to say, ‘I am going to become a buddha,’ yet how hard it is to actually accomplish the virtues of the factors of awakening. Sāgaramati, any bodhisattva who regales beings with the gift of Dharma, announcing to them, ‘You will be satisfied by my gift of Dharma,’ and then teaches them extensively, but himself acts otherwise, failing to strive toward the virtues of the factors of awakening, has let those beings down. He has not practiced what he preached. However, Sāgaramati, when he regales everyone with the gift of the factors of awakening, announcing to them, ‘You will be satisfied by my gift of Dharma,’ and then teaches them extensively and himself strives toward the virtues of the factors of awakening, then he has practiced what he preached.
11.1世尊隨後對海意菩薩說：「因此，海意菩薩，想要迅速圓滿覺悟無上正等正覺的菩薩大士，應當追隨你的修行，殊勝的修行者。菩薩不應該言辭繁雜，執著於文字的運用；相反地，他們應當身體力行自己所說的法。菩薩如何身體力行自己所說的法呢？海意菩薩，他們這樣做是通過體認說『我將成為佛陀』是容易的，但實際成就覺支的功德是困難的。海意菩薩，任何菩薩用法的布施來滿足有情，宣告他們『你們會被我的法布施所滿足』，並廣泛地教導他們，但自己卻相反而行，不向覺支的功德精進，就是令那些有情失望了。他沒有身體力行自己所說的法。然而，海意菩薩，當他用覺支的布施來滿足一切眾生，宣告他們『你們會被我的法布施所滿足』，並廣泛地教導他們，且自己也向覺支的功德精進，那麼他就身體力行了自己所說的法。
11.2“Sāgaramati, to draw an analogy, if a king or a royal minister were to announce to all the people of a city that he will distribute supplies to them the following day, and then abandons them, giving them no food or drink, then he has let that group of people down. Because they did not receive any food or drink, they will in turn deride him. Analogously, Sāgaramati, if a bodhisattva teaches extensively about finding relief in order to emancipate all beings who have not yet gone beyond, liberate those who have not yet been liberated, offer relief to those who have not found relief, and bring to parinirvāṇa those who have not yet reached parinirvāṇa, [F.95.a] yet himself fails to strive toward the virtues of the factors of awakening, then that bodhisattva has not practiced what he preached. He has let the world and its gods down. If the gods who have previously beheld buddhas see him, they will deride, disparage, and belittle him. Those who pledge to perform offerings and actually go on to perform such offerings are rare. Still, compared to them, those who begin with the great offerings and remain undiscouraged by the unsurpassed Great Vehicle are even more rare. Sāgaramati, a bodhisattva must not make any claims that will let the world and its gods, humans, and asuras down.
11.2「海意菩薩，舉例來說，如果一位國王或王大臣向城市裡的所有人民宣佈，他將在明天分配物資給他們，卻後來拋棄了他們，不給他們食物和飲水，那麼他就背棄了這群人。因為他們沒有得到任何食物和飲水，他們反過來就會嘲笑他。同樣地，海意菩薩，如果一位菩薩廣泛地教導關於尋求救濟，以便解救所有還沒有超越的有情、解放還沒有被解放的人、為還沒有找到救濟的人提供救濟、讓還沒有到達般涅槃的人到達般涅槃，卻自己沒有努力追求覺支的功德，那麼這位菩薩就沒有言行一致。他背棄了世界和天人。如果曾經見過佛陀的天人看到他，就會嘲笑、貶低和輕視他。那些發願進行供養並且真正去進行供養的人很少見。但與他們相比，那些開始進行大供養並且對無上大乘不感到氣餒的人更加稀少。海意菩薩，菩薩不應該做任何會背棄世界、天人、人類和阿修羅的宣稱。」
11.3“Moreover, Sāgaramati, if someone requests religious wealth from a bodhisattva, and that bodhisattva claims, ‘You will receive your religious wealth from me,’ then that bodhisattva must not let the other person down, even at the cost of his life. Sāgaramati, that is how you should understand this lesson.
11.3「再者，海意菩薩，如果有人向菩薩請求法財，菩薩聲稱『你將從我這裡獲得法財』，那麼菩薩必須不讓對方失望，即使付出生命的代價也要如此。海意菩薩，你應該這樣理解這個教訓。
11.4“Sāgaramati, countless, unfathomable, innumerable eons ago lived a lion king named Silky White Mane and Perfect Limbs. He was steeped in love for all beings, and only cared to eat roots, leaves, flowers, and fruits. He lived in an inaccessible mountain hollow, where a male and female monkey couple also lived. Then one time, two children were born to the female monkey. The monkey parents brought their two infants before the lion, king of beasts, to speak with him. At that point, the vulture king Razor swept down out of the sky and carried the two monkey babies back up into the sky. [F.95.b] The lion, king of beasts, saw the vulture king Razor carrying off the two monkey cubs. Upon seeing this, he exclaimed in verse,
11.4「海意菩薩，無數、不可思議、無量劫前，曾有一隻獅子王，名叫絲滑白鬃完美四肢。他對一切有情充滿了愛，只願意食用根、葉、花和果實。他住在一個難以到達的山洞裡，一對公母猴子夫婦也住在那裡。後來，母猴生下了兩個孩子。猴子父母把兩個嬰猴帶到獅子王、眾獸之王面前與他交談。就在這時，禿鷲王銳利嘴巴從天空中俯衝下來，把兩隻小猴子叼回天空。野獸之王獅子看到禿鷲王銳利嘴巴叼走了兩隻小猴子。看到這一幕，他用韻文喊道，
11.6“Then the vulture king spoke the following verse to the lion, king of beasts:
11.6「那時禿鷲王對獅子野獸之王說出下列偈頌：
11.7“The king of beasts responded,
11.7獸中之王回應道，
11.9“When the vulture king witnessed this marvel he called out while hovering in the sky,
11.9「當禿鷹王目睹這奇蹟時，牠在空中盤旋著喊道，」
11.10“Sāgaramati, if you think the lion, king of beasts, is someone unknown to you, do not think that way. Why is this? Because, Sāgaramati, it was I who was then the lion, king of beasts. Mahākāśyapa was the father monkey and Kapilabhadrā was the mother monkey. Rāhula and Ānanda were the monkey twins. The monk Excellent Garland was the vulture king called Razor. Given this story, Sāgaramati, bodhisattvas should offer up their bodies [F.96.a] and never abandon those who seek refuge. In this way, one must practice what one preaches.
11.10「海意菩薩，如果你認為獅子，即野獸之王，是你不認識的，不要這樣想。為什麼呢？因為，海意菩薩，那時的獅子，野獸之王，就是我。摩訶迦葉是獼猴父親，迦毗梨跋陀羅是獼猴母親。羅睺羅和阿難是獼猴雙胞胎。比丘莊嚴花環是稱為刀刃的禿鷹王。根據這個故事，海意菩薩，菩薩應當奉獻自己的身體，永遠不要拋棄那些尋求庇護的眾生。以這樣的方式，必須言行一致。」
11.11“In this regard, what does it mean to practice what one preaches? Sāgaramati, when bodhisattvas teach generosity and explain about giving away all possessions, they should practice accordingly. In this manner they must practice what they preach. When bodhisattvas teach discipline and explain about upholding discipline, trainings, and ascetic practices, they should practice accordingly. When bodhisattvas teach patience and explain about giving up malice, strife, and aggression, they should practice accordingly. When bodhisattvas teach diligence and explain about diligently pursuing all virtuous qualities, they should practice accordingly. When bodhisattvas teach concentration and explain about being engaged in concentration, freedom, absorption, and equipoise, they should practice accordingly. Likewise, when bodhisattvas teach insight and explain about mastering the definitive wisdom that eloquently expresses itself, they should practice accordingly.
11.11「在這方面，言行一致的修持是什麼意思呢？海意菩薩，當菩薩教授布施波羅蜜並解說將一切財物捨出時，他們應該也要這樣修持。這樣才是言行一致的修持。當菩薩教授戒律並解說持守戒律、學處和苦行時，他們應該也要這樣修持。當菩薩教授忍辱波羅蜜並解說放棄惡心、爭執和瞋恨時，他們應該也要這樣修持。當菩薩教授精進波羅蜜並解說精進追求一切善法時，他們應該也要這樣修持。當菩薩教授禪定波羅蜜並解說投入於禪定、解脫、三昧和等持時，他們應該也要這樣修持。同樣地，當菩薩教授智慧並解說掌握能雄辯闡述自身的究竟智慧時，他們應該也要這樣修持。」
11.12“Likewise, when bodhisattvas teach about abandoning all nonvirtuous qualities and perfecting all positive qualities, and explain about being diligent in abandoning all nonvirtuous qualities and pursuing all positive qualities, they should practice accordingly. Moreover, when they explain about contemplation, they should be without pretense or hypocrisy. When they explain about practice, they should gain experience with the practices. [F.96.b] When they explain about engagement, they should be dauntless in their engagement. When they explain about pure intention, they should be without attachment. When they explain about commitments, they should live by their commitments. When they explain about mastering the art of learning, they should be learned themselves. When they explain about making commitments, they should be committed in body and mind. When they explain about lack of pride, they should perfect their wisdom. When they explain about taking up the trainings, they should not let their trainings falter. When they explain about initially developing the mind of awakening, they should engage in the conduct of bodhisattvas. When they explain about the acceptance that phenomena are unborn, they should practice the irreversible level. When they explain about being impeded by one more birth only, they should sit at the seat of awakening. When they explain about firm commitments, they should practice awakening fully to omniscience. When they explain about the turning of the wheel of Dharma, they should preserve the continuity of the family of the Three Jewels. Sāgaramati, bodhisattva great beings who preach these things should practice them accordingly.”
11.12「同樣地，當菩薩教導捨棄一切不善法、圓滿一切善法，並解說精進捨棄一切不善法、追求一切善法時，他們應該身體力行。而且，當他們解說思惟時，應該沒有矯飾或虛偽。當他們解說修行時，應該親身體驗這些修行。當他們解說投入時，應該在投入中無所畏懼。當他們解說清淨的意願時，應該沒有貪著。當他們解說承諾時，應該遵守自己的承諾。當他們解說掌握學習的藝術時，應該自己是有聞慧的人。當他們解說做出承諾時，應該在身心上都投入承諾。當他們解說沒有驕慢時，應該圓滿自己的智慧。當他們解說受持學處時，應該不讓自己的學處衰退。當他們解說最初發起菩提心時，應該投入菩薩的修行。當他們解說無生法忍時，應該實踐不退地。當他們解說僅剩一生就能成佛時，應該坐上菩提座。當他們解說堅固的承諾時，應該修習圓滿覺悟至一切智。當他們解說轉法輪時，應該維護三寶的延續。海意菩薩，宣說這些法教的菩薩大士們應該身體力行。」
11.13When the Blessed One gave this teaching on practicing what one preaches, five thousand bodhisattvas attained acceptance that phenomena are unborn. Then the bodhisattva great being Padmavyūhā said to the Blessed One, “Blessed One, this teaching by the Thus-Gone One on practicing what one preaches, which reveals all these buddha qualities, is incredible. Blessed One, the accomplishment of the Thus-Gone One’s speech is to practice what one preaches.” [F.97.a]
11.13當世尊開示了實踐所宣說之法的教法時，五千位菩薩證得了無生法忍。然後菩薩摩訶薩蓮花莊嚴對世尊說：「世尊，如來所宣說的這個實踐所宣說之法的教法，揭示了所有這些佛功德，是難以置信的。世尊，如來言語的成就就是實踐所宣說之法。」
11.14“Noble son,” asked the Blessed One, “do you understand this accomplishment?”
11.14"善男子，"世尊問道，"你理解這個成就嗎？"
“Blessed One, I do.”
「世尊，我瞭解。」
11.15The Blessed One then instructed him, “Noble son, please elucidate the subject of accomplishment!”
11.15世尊隨即對他說：「善男子，請你詳細闡述成就的主題！」
11.16“Blessed One, ‘accomplishment’ refers to the understanding that all phenomena are the same in terms of their sameness. Knowing this, one comes to certainty in this truth. Nevertheless, the authentic accomplishment of bodhisattvas is not to flaunt this.”
11.16「世尊，『成就』是指對所有法的平等性具有慧的理解。了知這一點，人就能對此諦獲得確信。然而，菩薩真正的成就是不去炫耀這一點。」
11.17The bodhisattva Lord of Mountains then said to the Blessed One, “Blessed One, I would also like to elucidate the subject of accomplishment.”
11.17山主菩薩對世尊說：「世尊，我也想要說明成就的主題。」
“Noble son, please speak,” responded the Blessed One.
世尊說：「善男子，請說吧。」
11.18“Blessed One, accomplishment is no accomplishment. Why is this? Blessed One, a bodhisattva who does not observe any phenomena will not see anything to accomplish or any basis for accomplishment. This is authentic accomplishment.”
11.18「世尊，成就即非成就。為什麼呢？世尊，菩薩如果不觀察任何法，就不會看到有任何成就的東西，也沒有成就的基礎。這才是真正的成就。」
11.19The bodhisattva Guṇarājaprabhāsa said, “Blessed One, how could any application of consciousness that involves the mind be accomplishment? Blessed One, when bodhisattvas do not let their consciousness rest on any phenomenon, that is called ‘not resting on any phenomenon.’ This very ‘not resting on any phenomenon’ is authentic accomplishment.”
11.19菩薩功德王光說：「世尊，任何涉及心的意識運作怎麼能是成就呢？世尊，當菩薩不讓他們的意識停留在任何法上時，這就叫做『不停留在任何法上』。這個『不停留在任何法上』本身就是真正的成就。」
11.20The bodhisattva King of the Immense Lamp said, “Blessed One, accomplishment is having no view. Having a view is not accomplishment. Blessed One, bodhisattvas who do not form views about any phenomenon because they do not take up [F.97.b] or put down any phenomenon have authentic accomplishment.”
11.20大燈王菩薩說：「世尊，成就是沒有見解。有見解就不是成就。世尊，菩薩不對任何法形成見解，因為他們不執取或放下任何法，這樣才具有真實的成就。」
11.21The bodhisattva Suryagarbha said, “Blessed One, to exist is to move, and to not exist is to not move. Blessed One, a bodhisattva who does not exist, does not move. No phenomenon can disturb one who is unmoving. This is authentic accomplishment.”
11.21菩薩日藏說：「世尊，存在就是運動，不存在就是不運動。世尊，不存在的菩薩不運動。不運動的人不會被任何法所擾亂。這是真實的成就。」
11.22The bodhisattva Vīra said, “Blessed One, the mind acts upon the world. Blessed One, the mind hastens after the world. It chases after it. Blessed One, a bodhisattva for whom all facets of mind involve no mind does not think or conceptualize. This is authentic accomplishment.”
11.22菩薩勇說：「世尊，心作用於世界。世尊，心追逐世界，它奔向它。世尊，菩薩若心的一切層面都不涉及心，就不思考、不概念化。這是真正的成就。」
11.23The bodhisattva Priyadarśana said, “Blessed One, all feelings have been described by the Thus-Gone One as suffering. Blessed One, any bodhisattva who ends the flow of all feelings, and thus has no feeling or acquisition, does not cognize a cessation of feeling, and out of great compassion does not abandon all beings, has authentic accomplishment.”
11.23菩薩愛見說：「世尊，一切受皆被如來描述為苦。世尊，任何菩薩若終止一切受的流動，因此無受亦無所得，不認識受的滅諦，出於大悲不捨棄一切有情，則具有真正的成就。」
11.24The bodhisattva Incense Elephant said, “Blessed One, ordinary childish beings observe and involve themselves with the five aggregates, and are thereby burdened by them. Blessed One, bodhisattvas who have an understanding of the five aggregates will quickly cast them aside. They will teach the Dharma so that ordinary childish beings may relinquish the weight that burdens them due to observing and involving themselves with the five aggregates. Because all phenomena are unborn and unmanifest, they do not even form correct notions about any phenomena. This is authentic accomplishment.” [F.98.a]
11.24菩薩香象說：「世尊，凡夫愚癡的有情觀察和執著五蘊，因此被五蘊所沈重負擔。世尊，菩薩對五蘊有了解，會迅速捨離五蘊。他們會教導法，使凡夫愚癡的有情能夠放下因為觀察和執著五蘊而背負的重擔。因為一切法都是無生無現，他們甚至不會對任何法形成正確的觀念。這就是真實的成就。」
11.25The bodhisattva Caretaker of Beings said, “Blessed One, it is an accomplishment based on authentic practice, not mistaken practice. Blessed One, bodhisattvas exert themselves in authentic practice. What does authentic practice mean in this case? It is the understanding that all phenomena are sameness since they are the same as space. This is authentic accomplishment.”
11.25眾生親菩薩說：「世尊，這是基於正確修行的成就，而非錯誤的修行。世尊，菩薩們努力進行正確的修行。在這種情況下，正確的修行是什麼意思呢？它是對一切法的平等性的理解，因為它們與虛空相同。這是真正的成就。」
11.26The bodhisattva Steadfast Intelligence said, “Blessed One, bodhisattvas who allow for birth despite the unborn, and arising despite non-arising through their wisdom of skillful means and insight, are not involved in birth, destruction, or abiding. This is authentic accomplishment.”
11.26不動慧菩薩說：「世尊，菩薩們雖然認許無生，卻允許有生；雖然認許無起，卻允許有起。他們透過方便智慧和智慧能力，不執著於生、滅、住這些現象。這是真實的成就。」
11.27The bodhisattva King of Splendors said, “Blessed One, when bodhisattvas see all beings as being inherently beyond suffering, yet do not lose their armor of great compassion and still see effort as worthwhile, that is authentic accomplishment.”
11.27光王菩薩說：「世尊，當菩薩們看見一切有情本性超越苦難，卻不失去大悲的甲冑，仍然認為努力有意義時，這就是真正的成就。」
11.28The bodhisattva Unimpeded Light said, “Blessed One, māras are active to the degree that one vacillates. When the māras are active, there is no accomplishment. Blessed One, being consistent in not vacillating gives māras no chance. Such a bodhisattva who has transcended the paths of māras is said to have authentic accomplishment.”
11.28菩薩無礙光說：「世尊，魔的活動程度取決於一個人的動搖程度。當魔活動時，就沒有成就。世尊，保持一貫不動搖就給了魔無機可乘。這樣的菩薩已經超越了魔的道路，被稱為具有真實的成就。」
11.29The bodhisattva Dīptavīrya said, “Blessed One, the efforts of those who think that any phenomenon is truly real are pointless. Blessed One, understanding the fact that no phenomenon is truly real prevents conceptual mind. [F.98.b] This is authentic accomplishment.”
11.29熾然精進菩薩說：「世尊，那些認為任何現象真實存在的人，他們的精進努力是沒有意義的。世尊，領悟沒有任何現象真實存在的事實，可以止息概念性的心。這就是真正的成就。」
11.30The bodhisattva Bhṛgu said, “Blessed One, how could indulging in change and concepts be accomplishment? Blessed One, accomplishment is unchanging and nonconceptual. The nature of mind of beings is unchanging and nonconceptual. Understanding the nature of mind is said to be authentic accomplishment.”
11.30菩薩婆嚧說：「世尊，沉溺於變化和概念怎麼可能是成就呢？世尊，成就是不變的、超越概念的。有情的心的本性是不變的、超越概念的。對心的本性的理解才被稱為真實的成就。」
11.31The bodhisattva Thinker of Good Thoughts said, “Blessed One, bodhisattvas know the minds of all beings. They understand that the minds of all beings are not mind. That understanding of mind is authentic accomplishment.”
11.31善思菩薩說：「世尊，菩薩知道一切有情的心。他們理解一切有情的心並非心。這樣對心的理解就是真正的成就。」
11.32The bodhisattva Śāntamati said, “Blessed One, peace is accomplishment. What is not peace is not accomplishment. Blessed One, bodhisattvas should pacify, calm down, and eliminate all mental apprehension, and not conceptualize or abandon anything. That realization—that the absence of concepts and abandonment is the same—is authentic accomplishment.”
11.32菩薩寂意說：「世尊，寂靜是成就。不是寂靜就不是成就。世尊，菩薩應當平息、安定並消除一切心的怖畏，不去構思或捨棄任何事物。那種體悟——無有構思和捨棄是平等的——就是真正的成就。」
11.33The bodhisattva Susārthavāha said, “Blessed One, when bodhisattvas are grounded in roots of virtue they gain accomplishment, but not when they are not grounded in roots of virtue. Blessed One, bodhisattvas should be grounded in the accumulation of merit and grounded in the accumulation of wisdom. Through the sameness of merit they understand the sameness of wisdom. Through the sameness of wisdom they understand the sameness of merit. Through the sameness of merit and wisdom they understand the sameness of awakening. [F.99.a] Through the sameness of awakening they understand the sameness of all phenomena. That is authentic accomplishment.”
11.33菩薩善義持說：「世尊，菩薩安住於善根才能成就，不安住於善根則不能成就。世尊，菩薩應當安住於福德資糧，安住於智慧資糧。透過福德的平等性，他們理解智慧的平等性。透過智慧的平等性，他們理解福德的平等性。透過福德和智慧的平等性，他們理解覺悟的平等性。透過覺悟的平等性，他們理解一切法的平等性。這就是真實的成就。」
11.34The bodhisattva King of Seers said, “Blessed One, the inseparability of all phenomena is authentic accomplishment. Blessed One, when bodhisattvas know that all phenomena are subsumed within the realm of phenomena, they should neither attempt to divide them, nor join them together. That is authentic accomplishment.”
11.34仙王菩薩說：「世尊，一切法不可分離是真實成就。世尊，菩薩知道一切法都包含在法界之中時，既不應該試圖分割它們，也不應該將它們結合在一起。這就是真實成就。」
11.35The bodhisattva Meaningful Contemplative said, “Blessed One, one should rely on the meaning rather than the words. Blessed One, bodhisattvas should retain and teach the 84,000 sections of the Dharma with a mind that knows the meaning and thus does not diverge from the inexpressible true meaning. That is authentic accomplishment.”
11.35菩薩義思說道：「世尊，應當依靠意義而非言詞。世尊，菩薩應當以明瞭意義的心來受持和教授八萬四千部法門，因此不偏離無法言說的真實意義。這才是真正的成就。」
11.36The bodhisattva Pure Intellect said, “Blessed One, altruism is accomplishment. Blessed One, when bodhisattvas develop altruism, they do not obsess over language, words, and expression. That is seeking authentic accomplishment. Such effort that does not observe any coming or going is authentic accomplishment.”
11.36菩薩淨慧說：「世尊，利他心即是成就。世尊，菩薩們培養利他心時，不會執著於語言、文字和表達方式。這就是尋求真實的成就。這樣的努力不觀察任何來去，就是真實的成就。」
11.37The bodhisattva Perfectly Immaculate Being said, “Blessed One, to draw an analogy, stains do not remain when they have been washed from dirty cloth. Blessed One, likewise, the impurity of mind is refined by accurate analysis. Blessed One, purification is when a bodhisattva does not get involved in the primary and secondary afflictions of mind and cognition. Purity is said to be present in authentic accomplishment.” [F.99.b]
11.37無垢成就菩薩說：「世尊，打個比方說，髒布經過洗滌後就不會有污垢。世尊，同樣地，心的不清淨是通過準確的分析來淨化的。世尊，清淨是指菩薩不陷入心和識的主要和次要煩惱中。清淨被認為存在於真正的成就中。」
11.38The bodhisattva Sāgaramati said, “Blessed One, bodhisattvas who have been accepted by a virtuous spiritual friend gain authentic and noble accomplishment with little difficulty. Why is this? Blessed One, if bodhisattvas have not escaped the hooks of Māra, they have been accepted by an evil spiritual friend. Anyone who has escaped the hooks of Māra has been accepted by a virtuous spiritual friend. Thus, Blessed One, bodhisattvas escape the hooks of Māra by attending to, relying upon, and serving spiritual friends. Bodhisattvas who have been accepted by a spiritual friend gain authentic and noble accomplishment with little difficulty.”
11.38海意菩薩說：「世尊，菩薩若得到善知識的攝受，就能輕易地成就真實殊勝的成就。為什麼呢？世尊，菩薩若還沒有逃脫魔的鉤鎖，就是被惡知識所攝受。已經逃脫魔的鉤鎖的人，就是被善知識所攝受。因此，世尊，菩薩透過親近、依靠和侍奉善知識，就能逃脫魔的鉤鎖。被善知識攝受的菩薩能輕易地成就真實殊勝的成就。」
11.39Then the Blessed One asked the bodhisattva Sāgaramati, “Sāgaramati, do you know the hooks of Māra?”
11.39世尊便問菩薩海意菩薩：「海意，你知道魔的鉤鎖嗎？」
“Blessed One,” replied Sāgaramati, “I know the hooks of Māra.”
「世尊，」海意菩薩回答說，「我知道魔的鉤子。」
11.40The Blessed One said, “Sāgaramati, it is through hearing that bodhisattvas go beyond, defeat māras and obstructers, and swiftly and fully awaken to unsurpassed and perfect buddhahood. Therefore, please teach, starting with a teaching on the hooks of Māra.”
11.40世尊說：「海意菩薩，菩薩們通過聞法而超越，戰勝魔和障礙，迅速圓滿地證悟無上正遍知佛果。因此，請從教導魔的鉤鎖開始講述吧。」
11.41“Blessed One,” replied Sāgaramati, “through the power of the Buddha, I will explain the hooks of Māra. What are the hooks of Māra? Blessed One, there are twelve hooks of Māra. What are these twelve?
11.41「世尊，」海意菩薩回答說：「我將藉由佛陀的力量為您解說魔的鉤子。什麼是魔的鉤子？世尊，魔有十二個鉤子。這十二個是什麼呢？
11.42“Blessed One, for those who are practicing the bodhisattva’s perfection [F.100.a] of generosity, there are some who apply the intention to give things that are easy to give, but do not apply it to giving things that are hard to give. They give to beings that they like, but avoid giving to beings that they do not like, and they make distinctions about things and beings. That, Blessed One, is the first hook of Māra, related to a bodhisattva’s generosity.
11.42「世尊，對於正在修習菩薩布施波羅蜜的菩薩，有些人他們願意佈施容易佈施的東西，卻不願意佈施難以佈施的東西。他們佈施給自己喜歡的有情，卻迴避佈施給自己不喜歡的有情，並且對事物和有情做出分別。世尊，這就是魔的第一個鉤子，與菩薩的布施有關。」
11.43“Blessed One, for bodhisattvas who have discipline and possess the quality of virtue, hold to the prātimokṣa vows, maintain perfect rituals and activities, look at even subtle evils with fear, maintain a pure livelihood, and attend to the bases of training, there are some who attend to, rely upon, and serve disciplined monks and priests while being angry; who are resentful, and aggressive with poorly disciplined beings; and who praise themselves for their discipline and slander others. That, Blessed One, is the second hook of Māra, related to a bodhisattva’s discipline.
11.43「世尊，菩薩具有戒律和功德的品質，持守波羅提木叉戒，保持完善的儀式和行為，對微細的惡行心生恐懼，維持清淨生活，並致力於訓練的基礎。然而，有些菩薩在侍奉、依靠和服侍有戒律的比丘和法師時心懷瞋怒；他們對戒律不夠清淨的有情心懷怨恨和攻擊性；他們為自己的戒律自讚毀他。世尊，這是魔的第二個鉤子，與菩薩的戒律相關。」
11.44“Blessed One, for bodhisattvas practicing patience, there are some who practice patience physically and verbally, yet engender malice in their minds. They are patient toward powerful beings but not toward the weak. They show their strength of patience to powerful beings and show their strength of malice to the weak. They are patient sometimes but not on other occasions. They are patient with some but not with others. When they are patient, they get puffed up and arrogant, and when impatient, they do not swiftly confess it. That, Blessed One, is the third hook of Māra, related to a bodhisattva’s patience. [F.100.b]
11.44世尊，修習忍辱波羅蜜的菩薩中，有些人在身體和言語上修習忍辱，但心中卻生起惡心。他們對強大的有情忍耐，但對弱小的有情則不忍耐。他們向強大的有情展現忍辱的力量，卻向弱小的有情展現惡心的力量。他們有時候忍耐，有時候卻不忍耐。他們對某些人忍耐，對某些人則不忍耐。當他們忍耐時，會變得傲慢自大，當他們不忍耐時，又不能迅速懺悔。世尊，這就是第三個魔的鉤子，與菩薩的忍辱波羅蜜相關聯的魔的鉤子。
11.45“Blessed One, for bodhisattvas engaged in diligence, there are some who, even though they are personally engaged in diligence, only ripen beings for the vehicles of the hearers and solitary buddhas but not for the Great Vehicle. They consistently tell stories about the hearers and solitary buddhas while withholding Great Vehicle stories. They endeavor in enjoying the world while failing to endeavor in the transcendental Dharma. Out of a sense of pleasure derived from venerating the thus-gone ones, they are assiduous in offering flowers, incense, garlands, perfume, lotions, powders, clothing, parasols, banners, and pennants, and show such inclinations, yet they fail to be diligent in the pursuit of study, in teaching what they have studied, in analyzing what they have studied, and in becoming learned. That, Blessed One, is the fourth hook of Māra, related to a bodhisattva’s diligence.
11.45「世尊，對於精進波羅蜜的菩薩，有些人雖然自身精進，但只是為聲聞乘和獨覺乘的有情而成熟，卻不為大乘的有情而成熟。他們經常講述聲聞乘和獨覺乘的故事，卻隱瞞大乘的故事。他們在享受世間的事上精進，卻在超越世間的法上不精進。由於對如來供養的歡喜心，他們勤於供奉花、香、花鬘、香水、塗香、散香、衣服、傘蓋、旗幡和幢旗，展現出這樣的傾向，但卻不精進於聞思學習，不精進於教導所學之法，不精進於分析所學之法，不精進於成為聞法者。世尊，這是與菩薩精進波羅蜜相關的第四個魔的鉤子。」
11.46“Blessed One, for bodhisattvas who develop the four concentrations and develop and accomplish the four formless absorptions, there are some who remain long in those states. While remaining in such states of peaceful equipoise, they disparage the ripening of beings, the teaching of the Dharma, and associating with beings. They disparage the formations of merit and savor the taste of unwavering formations. They are happy in their preference for solitude and put forth very little effort. They do not seek to reverse the course of concentration. They perceive the desire and form realms as if they were death, and instead prefer to savor the taste of the formless realm. [F.101.a] Looking down upon the body, they take birth in the formless realms, and arouse karmic fortune similar to the long-lived gods. Having been born there, they fail to please many buddhas, many hundreds of buddhas, many thousands of buddhas. They lack the opportunity to behold the Buddha, study the Dharma, and serve the Saṅgha. They fail to ripen beings, uphold the Dharma, and accumulate merit. Their faculties become dull and stupid, and after they die, wherever they are born, their minds are dense, gloomy, and sleepy. Blessed One, this is the fifth hook of Māra, related to a bodhisattva’s concentration.
11.46「世尊，對於培養四禪並修習圓滿四無色定的菩薩，有些人長時間住在那些境界中。當他們住在這樣寧靜的等持狀態時，他們貶低成熟有情、教授佛法以及與有情相處。他們貶低福行，並沈溺於不動搖福行的滋味。他們樂於獨居的傾向，只付出極少的努力。他們不尋求逆轉定的進程。他們將欲界和色界看作如同死亡一般，反而傾向於沈溺於無色界的滋味。低視自身，他們在無色界中投生，並產生與長壽天相似的業力福報。投生到那裡之後，他們無法取悅眾多佛陀、數百位佛陀、數千位佛陀。他們沒有機會見到佛陀、學習佛法以及侍奉僧伽。他們未能成熟有情、護持佛法以及積聚福德。他們的根變得遲鈍愚鈍，在他們死亡之後，無論他們投生到哪裡，他們的心是沈悶、陰暗和昏睡的。世尊，這是魔的第五個鉤子，與菩薩的禪定有關。」
11.47“Blessed One, regarding bodhisattvas who have insight, there are some who know causes on account of seeing conditions. For them there are no causes, there is an absence of causes, and there are no conditioned things. They disparage the formations of merit and lack skillful means. They do not strive in the perfection of generosity, nor in the perfections of discipline, patience, diligence, or concentration. They think, ‘The perfection of insight is the best and most noble—the other perfections pale in comparison.’ They do not ripen their faculties, and fall into a state of indifference. They do not gather beings through the four means of attracting disciples. They are without enthusiasm and they savor the taste of the unconditioned. Blessed One, this is the sixth hook of Māra, related to a bodhisattva’s insight. [F.101.b]
11.47「世尊，關於具有智慧的菩薩，有些人因為見到緣而知道因。對他們來說，沒有因，因是不存在的，也沒有有為法。他們貶低福行，缺乏方便。他們不在布施波羅蜜上努力，也不在戒律、忍辱、精進或禪定波羅蜜上努力。他們認為：『般若波羅蜜是最好最殊勝的——其他波羅蜜相比之下都黯淡無光。』他們不成熟自己的根，陷入漠然無味的狀態。他們不透過四攝法來聚集眾生。他們缺乏精進，品嚐著無為的境界。世尊，這是與菩薩的智慧相關的魔的第六個鉤子。」
11.48“Blessed One, regarding bodhisattvas who live in the wilderness, who enjoy living in remote places with contentment and few desires, there are some who stay in solitude and do not associate with householders or the ordained. They live happily with few pursuits and activities. Without moving, they do not seek learnedness, ripening beings, or studying the Dharma. They have no interest in offering Dharma discourses or advice. They are not of an inquisitive nature. They do not seek to understand what virtue is. They still their afflictions through living in the wilderness and with the joys of solitude. Thus they experience happiness by simply quelling upheavals, but they do not cultivate the path in order to truly defeat their latent potential. They do not strive in order to better either themselves or others. Blessed One, this is the seventh hook of Māra, related to a bodhisattva’s life in the wilderness.
11.48「世尊，關於住在曠野、享受住在偏遠之地、知足且少欲的菩薩，有些菩薩住在寂靜之中，不與在家眾或出家人相往來。他們生活安樂，少有追求和活動。他們不移動，不尋求多聞、成熟眾生，或學習法教。他們對於提供法教說法或建議沒有興趣。他們不具好奇心。他們不尋求理解什麼是功德。他們通過住在曠野和享受寂靜的喜樂而使煩惱平息。因此他們只是通過消除動亂而經驗到快樂，但他們不修習道路以真正克服他們的潛在傾向。他們不為了更好地幫助自己或他人而精進。世尊，這是第七個魔鉤，與菩薩的曠野生活有關。」
11.49“Blessed One, regarding learned bodhisattvas who deliver Dharma discourses, there are some whose words are worthy of being studied and grasped, who possess all manner of flowery language and impeccable eloquence, yet who teach the Dharma for material gain and who do not abandon materialistic intentions. They will teach the Dharma where there is food, a place to sleep, healing medicine, and supplies available—yet they will not teach the Dharma to those who have faith, inspiration, and the capacity and power to understand the well-spoken meaning, unless these students supply them with material goods. They will teach Dharma to those who give to them, even if they are vile, base, stupid, and unsuited to hear the vastness of Dharma. [F.102.a] As they hanker after worldly wealth, they do not teach the Dharma to just anyone. Rather, they teach those who are not fitting vessels while disregarding those who should be taught. Blessed One, this is the eighth hook of Māra, related to a bodhisattva’s Dharma teachings.
11.49「世尊，關於那些多聞的菩薩，他們善於說法，有些人的言語值得學習和領悟，具備各種華麗的辭藻和完美的辯才，然而他們為了物質利益而說法，並且沒有放棄物質的意圖。他們會在有食物、住處、治療的藥物和生活用品的地方說法，但對於那些有信心、有啟發、具有理解善妙義理能力和力量的學生，如果這些學生不供給他們物質財物，他們就不會給他們說法。他們會對那些布施給他們的人說法，即使那些人是卑鄙、下劣、愚癡、不適合聽聞廣大法教的人。當他們貪戀世間財富時，他們不會對所有人說法。相反地，他們對那些不是適當法器的人說法，卻忽視那些應該被教導的人。世尊，這是第八個魔的鉤子，與菩薩的法教有關。」
11.50“Blessed One, there are some bodhisattvas who take up the Lokāyata tradition. They will stop giving profound teachings to others and instead offer them various Lokāyata advice. As they do so, the world will be pleased with their Lokāyata advice. Being skilled in offering such advice, they delight others and receive their accolades. However, they will upset and sadden all otherwise cheerful bodhisattvas, as well as those gods who have beheld past buddhas, those who aspire toward the profound Dharma, and those who assemble to study the Dharma. Displeasing them, they will interrupt the continuity of profound advice to beings who enjoy worldly pleasures, and instead offer them a variety of Lokāyata teachings. Such noble sons cause the Dharma to end and do not uphold the sublime Dharma. Why is this? Because blessed buddhas manifest due to the profound meaning—not due to Lokāyata teachings.” He continued his address, “Blessed One, therefore bodhisattvas who conceal the profound teachings while giving Lokāyata teachings are acting in such a way that they will prevent the arising of buddhas. Blessed One, this is the ninth hook of Māra, related to a bodhisattva’s concealment of the profound teachings and pursuit of the Lokāyata tradition.
11.50「世尊，有些菩薩採納外道傳統。他們將停止向他人傳授深奧的教法，反而向他們提供各種外道的建議。當他們這樣做時，世人將對他們的外道建議感到滿意。因為他們擅長提供這樣的建議，他們使他人高興並獲得他人的讚美。然而，他們將使所有其他樂於助人的菩薩感到不安和悲傷，以及那些已經見過過去諸佛的天人、渴望深法的眾生，以及聚集在一起學習教法的眾生。因此令他們不悅，他們將中斷對享受世俗樂趣的眾生提供深奧建議的延續，反而向他們提供各種外道教義。這樣的善男子導致教法終結，不能維護妙法。這是為什麼呢？因為諸佛顯現乃是由於深奧的義理——而不是由於外道教義。」他繼續開示：「世尊，因此，隱藏深奧教法而傳授外道教義的菩薩，正在以這樣的方式行動，他們將阻礙佛陀的出現。世尊，這是魔的第九個鉤子，與菩薩隱藏深奧教法並追求外道傳統有關。
11.51“Blessed One, [F.102.b] there are some bodhisattvas who follow an unwholesome companion who pretends to be a spiritual friend. Following such a one, they will lose interest in the means of attracting disciples, ripening beings, upholding the sublime Dharma, and the accumulation of merit. They will train in solitude with few pursuits and voluntary poverty. They will attend to, follow, and serve those who usually teach the doctrines of the hearers and solitary buddhas rather than those of the Great Vehicle. When such bodhisattvas stay in solitude, they may give up the Great Vehicle. The bodhisattva may then think, ‘I should surely offer advice.’ Yet they proffer corrupt advice. When bodhisattvas proffer corrupt advice, they will advise others to live in solitude and adopt patience that makes use of signs and characteristics. They do not prescribe genuine and perfect bodhisattva work. What then is genuine and perfect bodhisattva work? Blessed One, genuine and perfect bodhisattva work consists of these ten things: (1) Basing oneself on the roots of faith and attending to, relying upon, and serving spiritual friends. (2) Seeking the virtuous Dharma as if one’s head and clothes were on fire. (3) Firm interest in the virtuous Dharma and not giving up right effort. (4) Acting carefully and not wasting what one does. (5) Seeking to constantly ripen beings without being attached to one’s own happiness. (6) Upholding the Dharma without consideration for life or limb. (7) Being insatiable in seeking out accumulations of merit in order to purify buddha realms [F.103.a] and obtain the major and minor marks of excellence. (8) Seeking the accumulation of wisdom in order to attain recollection and eloquence. (9) Cultivating the perfection of insight so that one is not stained by the state of all ordinary beings. (10) Seeking skill in means so that one may transcend the deeds of hearers and solitary buddhas. Blessed One, these ten constitute genuine and perfect bodhisattva work. However, they will not teach these things that bodhisattvas are to train in. In this regard it is said that awakening is for bodhisattvas who strive with diligence, but not for the lazy. If after eight or ten eons one still has not fully awakened to unsurpassed and perfect buddhahood, one might think that one is unable to fully awaken to unsurpassed and perfect buddhahood. However, Blessed One, if a bodhisattva is hoping to attain the fruition through procrastination, then this is the tenth hook of Māra, related to bodhisattvas pretending to be spiritual friends.
11.51「世尊，有些菩薩跟隨一位假裝成善知識的惡友。跟隨這樣的人，他們會對攝受弟子、成熟眾生、護持妙法和福德資糧失去興趣。他們會在寂靜中修習，少欲少事和自願貧困。他們會親近、跟隨和侍奉那些通常教導聲聞和獨覺之教義而不是大乘教義的人。當這樣的菩薩住在寂靜中時，他們可能會放棄大乘。菩薩可能會這樣想：『我應該給予教導。』然而他們提出的卻是邪惡的教導。當菩薩提出邪惡的教導時，他們會勸告他人住在寂靜中，採取利用相貌特徵的忍辱。他們不會傳授真正完整的菩薩行。那麼什麼是真正完整的菩薩行呢？世尊，真正完整的菩薩行由這十項組成：（1）以信根為基礎，親近、依靠和侍奉善知識。（2）如同頭和衣服著火一樣尋求功德法。（3）對功德法有堅固的興趣，不放棄正精進。（4）謹慎行動，不浪費自己的作為。（5）尋求不斷成熟眾生，不執著於自己的快樂。（6）護持法教不顧生命。（7）對福德資糧不知滿足，以便淨化佛土並獲得三十二相八十種好。（8）尋求智慧資糧以便獲得念和辯才。（9）修習般若波羅蜜使自己不為一切凡夫之境所染污。（10）尋求方便波羅蜜使自己能超越聲聞和獨覺之行。世尊，這十項構成真正完整的菩薩行。然而他們不會教導這些菩薩應當修習的事物。在這方面有言：覺悟屬於精進修習的菩薩，不屬於懶惰者。若經過八劫或十劫之後，仍未完全覺悟無上正遍知佛果，人可能會認為自己無法完全覺悟無上正遍知佛果。然而世尊，若菩薩希望通過延遲而獲得佛果，則這是第十個魔鉤，與菩薩假裝成善知識有關。」
11.52“Blessed One, moreover, bodhisattvas who are hardened and inflated by pride will, because of their pride, fail to bow before, prostrate to, or show respect to their masters, honorable ones, parents, teachers, preceptors, or other people in such positions. They will not care to stay near to, attend to, rely upon, serve, discuss with, or inquire of those who are learned in the practices of bodhisattvas, who have reached distinction, who have perfect recollection and eloquence, or who have perfected all bodhisattva deeds. [F.103.b] As such, they will of course not hear the teachings that they do not listen to, but they will even be disinterested in those teachings that they do hear. In other ways as well, such people of the bodhisattva vehicle are caught by the hook of Māra. They are fond of those who engage in negative qualities and they even follow in their footsteps. They follow the lowly and lose any distinction. Thus they become weak, stupid, deaf, dumb, and inferior.
11.52「世尊，而且，那些被驕慢所堅固和膨脹的菩薩，因為他們的驕慢，將不願在他們的上師、值得尊敬的人、父母、老師、和尚或其他此類身份的人面前頂禮、恭敬或表示尊重。他們不會想要親近、侍奉、依靠、服侍、討論或請教那些在菩薩修行中學識淵博、已達成就、具有完善念力和辯才、或已完成所有菩薩行的人。因此，他們當然不會聽到他們不去聆聽的教法，但他們甚至對那些他們確實聽到的教法也不感興趣。以其他方式，大乘菩薩車道上的這些人也被魔的鉤子所捕獲。他們喜歡那些從事負面品質的人，甚至跟隨他們的腳步。他們跟隨低下的人並失去任何殊勝性。因此他們變得軟弱、愚鈍、耳聾、啞口無言和低劣。」
11.53“Blessed One, to draw an analogy, if a person plants a magnolia tree in the vicinity of a riverbed, yet fails to channel water to it, the tree will wither among the pebbles and gravel in what otherwise would seem like a place with water. Blessed One, as the magnolia tree is lacking water, it will not grow branches, leaves, or twigs. The branches, leaves, and twigs will dry up and fall to the ground. Blessed One, likewise, bodhisattvas who have developed the mind of awakening but are hardened and inflated by pride will lack spiritual friends and opportunities to study the Dharma. They will of course not hear the teachings that they do not listen to, but they will even be disinterested in those teachings that they do hear.
11.53「世尊，譬如有人在河邊附近種植木蘭樹，卻未能引水灌溉，該樹雖然在看似有水的地方，卻會在石子和碎石中枯萎。世尊，由於木蘭樹缺少水分，它將不會長出枝條、葉片或小枝。枝條、葉片和小枝都會乾枯而落到地面。世尊，同樣地，已經發起菩提心但被驕慢所硬化和膨脹的菩薩，將會缺少善知識和聞法的機會。他們當然不會聽到自己未曾傾聽的教法，但對於他們確實聽到的教法，他們也會不感興趣。」
11.54“Blessed One, to draw another analogy, the ocean is always in low-lying areas. Because it is low-lying, all rivers, springs, and waterfalls naturally flow there. Blessed One, likewise, humble bodhisattvas will respect their masters and honorable ones, and naturally hear the gateways to the profound Dharma with their ear faculty while maintaining mindfulness. Blessed One, therefore, if a bodhisattva who is hardened and inflated by pride cannot bow before, bend before, prostrate to, or show respect to their masters [F.104.a] and honorable ones, then it should be known that they have been caught by the hook of Māra. Blessed One, this is the eleventh hook of Māra, related to a bodhisattva’s pride.
11.54「世尊，再舉一個比喻。大海常處在低窪之地。正因為地勢低窪，所有河流、泉水和瀑布自然地流向那裡。世尊，同樣地，謙虛的菩薩會尊敬他們的上師和尊貴者，自然而然地用耳根聽聞深法的教門，同時保持正念。世尊，因此，如果一個被驕慢和我慢所束縛的菩薩不能向上師和尊貴者頂禮、彎身、跪拜或表示尊敬，那麼應當知道他已經被魔的鉤子所捕獲。世尊，這就是第十一個魔的鉤子，與菩薩的驕慢有關。」
11.55“Blessed One, there are some bodhisattvas who are good looking, beautiful, rich, affluent, and prosperous; who have many resources, and abundant treasuries and storehouses; who are secure in terms of their good looks, wealth, bloodline, caste, servants, and accumulations of merit; and who diligently pursue the accumulation of wisdom. Such bodhisattvas could become arrogant and careless due to their good looks, wealth, servants, and power. When they see ordained bodhisattvas who have left the household life; who are diligent in the pursuit of the accumulation of wisdom; whose flesh and blood have withered due to heat and cold; who are emaciated, weak, and skinny; who practice diligently day and night as if their head and clothes were on fire; and who show constant exertion in the pursuit of virtuous qualities, they will think of them as thin, feeble, unattractive, and ugly beings who are worthy of contempt. They are not interested in receiving any advice from them, and they even consider them more lowly and deluded than themselves. Blessed One, this is the twelfth hook of Māra, related to a bodhisattva’s arrogance and carelessness.
11.55「世尊，有些菩薩貌美、相好、富有、豐裕、興盛；資源豐厚、寶庫和倉儲充盈；因為相貌、財富、血統、姓氏、僕人和福德積聚而感到穩定；並勤奮追求智慧資糧的積聚。這些菩薩可能會因為相貌、財富、僕人和勢力而變得我慢和放逸。當他們看到出家菩薩們，他們已經舍棄在家生活；勤奮追求智慧資糧的積聚；因為炎熱和寒冷而身體瘦弱；形容枯槁、虛弱、消瘦；日夜勤勉修行，如同頭髮和衣服著火一般；在追求善法上不斷精進，他們會認為這些人瘦弱、虛弱、不吸引人、醜陋，是值得輕視的有情。他們對接受這些人的勸告沒有興趣，甚至認為他們比自己更低劣、更愚昧。世尊，這是第十二個魔的鉤子，與菩薩的驕慢和放逸有關。」
11.56“Blessed One, these twelve are Mara’s hooks reserved for bodhisattvas. If bodhisattvas do not escape them, they will not attain even acceptance conducive to awakening, so forget about fully awakening to unsurpassed and perfect buddhahood. [F.104.b] It would be impossible. Therefore, Blessed One, it is by striving to fully awaken to unsurpassed and perfect buddhahood that a bodhisattva will escape these hooks of Māra.” [B10]
11.56「世尊，這十二種是魔為菩薩預設的鉤子。如果菩薩不能逃脫它們，就連獲得趣向覺悟的忍也無法達到，更不必說圓滿覺悟無上士、正遍知佛果。[F.104.b]這是不可能的。因此，世尊，菩薩唯有努力圓滿覺悟無上士、正遍知佛果，才能逃脫這些魔的鉤子。」[B10]
11.57The Blessed One then expressed his approval to the bodhisattva Sāgaramati: “Excellent, Sāgaramati, excellent. You have explained well these hooks of Māra reserved for bodhisattvas. Therefore, Sāgaramati, listen well and bear this in mind. I will explain to you the Dharma gateways through which bodhisattvas will always escape and destroy the hooks of Māra. Sāgaramati, what are the Dharma gateways that destroy the hooks of Māra? Sāgaramati, there are the following ten Dharma gateways that destroy the hooks of Māra.
11.57世尊於是向菩薩海意表示讚可說道："善哉，海意，善哉。你很好地闡說了這些為菩薩而設的魔鉤。因此，海意，你要好好聆聽並牢記在心。我將為你詳說諸法門，菩薩通過這些法門將永遠逃脫並摧毀魔鉤。海意，什麼是摧毀魔鉤的法門？海意，有以下十個摧毀魔鉤的法門。"
11.58“Sāgaramati, because all phenomena have the nature of emptiness, one can be absorbed in emptiness while still offering protection. So, to have great love for all beings is the first Dharma gateway that destroys the hooks of Māra.
11.58「海意菩薩，因為一切法都具有空的本性，所以可以安住於空而同時提供保護。因此，對一切有情懷抱大愛，這是摧毀魔的鉤子的第一個法門。」
11.59“Sāgaramati, because all phenomena have the nature of signlessness, one can be absorbed in signlessness while bringing freedom. So, to have great compassion for all beings is the second Dharma gateway that destroys the hooks of Māra.
11.59「海意菩薩，一切法都具有無相的本質，菩薩可以安住於無相，同時為一切有情帶來解脫。因此，對一切有情生起大悲心，就是摧毀魔鉤的第二個法門。」
11.60“Sāgaramati, because all phenomena have the nature of wishlessness, one can be absorbed in wishlessness while intentionally taking birth in order to ripen all beings. This is the third Dharma gateway that destroys the hooks of Māra.
11.60「海意菩薩，一切法本性無願，菩薩可以安住於無願中，同時為了成熟一切有情而故意轉生。這是摧毀魔鉤的第三法門。」
11.61“Sāgaramati, because all phenomena are naturally devoid of attachment, one can be absorbed in nonattachment while ripening beings who indulge in attachment. [F.105.a] This is the fourth Dharma gateway that destroys the hooks of Māra.
11.61「海意菩薩，一切法無貪之性，住於無貪而成熟執著有情，此為摧滅魔鉤之第四法門。」
11.62“Sāgaramati, because all phenomena are naturally devoid of aggression, one can be absorbed in nonaggression while ripening beings who indulge in aggression. This is the fifth Dharma gateway that destroys the hooks of Māra.
11.62「海意菩薩，一切法自然無瞋，住於無瞋而成熟樂著瞋者眾生，這是摧壞魔鈎的第五法門。」
11.63“Sāgaramati, because all phenomena are naturally devoid of stupidity, one can be absorbed in non-stupidity while ripening beings who indulge in stupidity. This is the sixth Dharma gateway that destroys the hooks of Māra.
11.63「海意菩薩，一切法本來遠離愚癡，菩薩安住於無癡，而成熟沉溺於愚癡的有情。這是摧毀魔之鉤鎖的第六法門。
11.64“Sāgaramati, because all phenomena are naturally free of being afflicted, one can be absorbed in not being afflicted while ripening beings who are afflicted. This is the seventh Dharma gateway that destroys the hooks of Māra.
11.64「海意菩薩，以一切法自性無有煩惱，能住無煩惱中而成熟有煩惱的眾生。這是摧毀魔鉤的第七法門。」
11.65“Sāgaramati, because all phenomena are naturally unborn and non-arising, one can be absorbed in the unborn and non-arising while teaching the Dharma to beings so they may discard birth, aging, sickness, and death. This is the eighth Dharma gateway that destroys the hooks of Māra.
11.65「海意菩薩，一切法本性無生無起，能夠安住於無生無起的境界，同時為有情說法，使他們能夠捨離生老病死。這是摧壞魔鉤的第八個法門。」
11.66“Sāgaramati, because all phenomena are by nature undifferentiated and of equal status, one can be absorbed in an undifferentiated state of equality while teaching the Dharma in order to establish all beings in the three vehicles, without giving up the Great Vehicle attitude. This is the ninth Dharma gateway that destroys the hooks of Māra.
11.66「海意菩薩，一切法本性無差別、平等一如，菩薩能夠安住於無差別平等之中，同時為眾生說法，令一切有情安住於三乘，而不捨棄大乘的發心。這是第九個摧滅魔鉤的法門。」
11.67“Sāgaramati, when a bodhisattva does not perpetuate mind, cognition, or consciousness; does not forget the mind of awakening; is free from all endeavors, yet does not give up the activity that frees beings; and transcends all activity without turning back from bodhisattva activity, this is the tenth Dharma gateway that destroys the hooks of Māra. [F.105.b]
11.67「海意菩薩，菩薩不相續心、識、意識，不忘失菩提心，遠離一切精進，卻不捨棄成熟眾生的事業，超越一切事業而不退轉菩薩事業，這是第十個摧毀魔鉤的法門。
11.68“Sāgaramati, these ten are the Dharma gateways that destroy the hooks of Māra. If bodhisattvas apply themselves to these, they will escape all of Māra’s hooks.”
11.68「海意菩薩，這十個就是摧破魔鉤的法門。菩薩們如果修習這些法門，就能夠逃脫魔的一切鉤鎖。」
11.69When this Dharma teaching that destroys the hooks of Māra was expressed, all the realms of Māra were eclipsed and shook in six ways. It was like how, when light streams forth from the ūrṇa hair of the Bodhisattva seated at the seat of awakening, all the realms of Māra are eclipsed. Analogously, at this time all the realms of Māra were eclipsed.
11.69當這個摧毀魔的鉤子的法教被表達時，魔的所有領域都黯淡下去，並以六種方式震動。這就像當菩提座上的菩薩的白毫發出光芒時，魔的所有領域都黯淡下去一樣。同樣地，在這個時刻，魔的所有領域都黯淡下去了。
11.70Then, when the evil Māra witnessed this spectacle, he quickly, swiftly, and without delay gathered the four divisions of his forces. Just as they gather in formation when they go near the Bodhisattva seated at the seat of awakening, the legions of Māra filled an area thirty-six leagues in diameter as they approached the assembly of the Blessed One. They were forced there by the power of the Buddha. However, even though they were actually there, they were invisible to anyone but the Thus-Gone One and the bodhisattvas who are irreversibly destined for awakening, as well as those worthy ones in the assembly who had tamed their minds, abandoned all ties to existence, and possessed the perfect view.
11.70那時，惡魔看到這一幕景象，迅速、快速且毫不遲延地聚集了他的四種軍隊。就像他們在靠近菩提座上就坐的菩薩時列隊集結那樣，魔的軍隊在直徑三十六由旬的區域內充滿，當他們趨近世尊的集會時。他們被佛陀的力量驅動到那裡。然而，儘管他們實際上就在那裡，卻對除了如來和已不退轉的菩薩以外的人，以及集會中那些已調伏心意、捨棄一切存在之繫縛、具有圓滿正見的應供者之外的任何人都是看不見的。
11.71The Blessed One then asked the bodhisattva Sāgaramati, “Can you see the evil Māra and his display, Sāgaramati?”
11.71世尊便問菩薩海意菩薩說：「海意菩薩，你能看見惡魔和他的顯現嗎？」
“Blessed One, I see them.”
「世尊，我看見他們了。」
11.72“Sāgaramati,” asked the Blessed One, “what should be done now that the evil Māra has come here to obstruct this Dharma teaching?”
11.72「海意菩薩，現在惡魔前來阻礙這個法教，應該怎樣處置呢？」世尊問道。
“Blessed One, he should be expelled to the world Adorned with Every Pleasure.”
「世尊，應該把他趕往妙樂世界。」
11.73Then the venerable Śāradvatīputra asked the bodhisattva Sāgaramati, [F.106.a] “Noble son, where is the world Adorned with Every Pleasure? What is the name of the thus-gone one who teaches the Dharma there?”
11.73那時尊者舍利弗問菩薩海意菩薩說：「善男子，妙樂世界在何處？在那裡教授法法的如來叫什麼名字？」
11.74“Venerable Śāradvatīputra,” replied Sāgaramati, “the world system Adorned with Every Pleasure is out beyond buddha realms numbering twelve times the grains of sand in the Ganges to the east of this buddha realm. There the thus-gone, worthy, perfect buddha Mārapramardaka is teaching the Dharma. Why is this world system called Adorned with Every Pleasure? Venerable Śāradvatīputra, even given an eon, I could not fully express the pleasures, qualities, and manifestations in the world system Adorned with Every Pleasure. Therefore, that world system is called Adorned with Every Pleasure.
11.74海意菩薩答道：「舍利弗尊者，妙樂世界在東方距離此佛剎超過恆河沙數十二倍的佛土之外。那裡有如來、應供、正遍知佛魔怖魔在宣說法教。為什麼這個世界叫做妙樂世界呢？舍利弗尊者，即使給我一劫的時間，我也說不完妙樂世界中的樂受、功德和莊嚴。因此，那個世界被稱為妙樂世界。」
11.75“When the blessed, thus-gone, worthy, perfect buddha Mārapramardaka attained awakening, he was seated at the seat of awakening. Before he attained omniscience, light rays called ‘summoners of Māra’ issued forth from his body. Summoned by this light, every single one of the billions of māras in that universe and each of their ten-billionfold retinues came to the seat of awakening and set about trying to obstruct the bodhisattva. However, being unable to dissuade him, they were filled with shame and so touched the feet of that blessed one. As they gave rise to the mind set upon unsurpassed and perfect awakening from the bottom of their hearts, he then taught them the Dharma, after which he attained awakening. Thus, this thus-gone one is called Mārapramardaka. [F.106.b] Moreover, in the supreme and excellent group that attained awakening were also bodhisattvas who had been converted from among the māras. Even those who served him were bodhisattvas who had been converted from among the māras. The blessed thus-gone Mārapramardaka solely taught the bodhisattva teachings. The name of any other vehicle was not even heard of. Venerable Śāradvatīputra, this is what the world Adorned with Every Pleasure is like. So, if they were sent there, these māras could no longer function.”
11.75「當這位有福報的如來、應供、正遍知佛魔怖魔證得覺悟時，他坐在菩提座上。在他證得一切智之前，他的身體放射出名為『召喚魔』的光線。被這光線所召喚，那個世界中數十億的魔及他們各自十億倍的眷屬都來到菩提座，企圖阻礙這位菩薩。然而，他們無法使他改變心意，於是感到羞恥，便觸禮那位世尊的雙足。當他們從內心深處發起無上正等菩提的心願時，他為他們演說法教，之後他才證得覺悟。因此，這位如來被稱為魔怖魔。[F.106.b]而且，在證得覺悟的至高殊勝的眾中，也有從魔中轉化而來的菩薩。甚至那些侍奉他的也都是從魔中轉化而來的菩薩。這位有福報的如來魔怖魔專門演說菩薩乘教，其他乘法的名稱甚至都不曾聽聞。尊敬的舍利弗，這就是妙樂世界的樣貌。所以，如果他們被送到那裡，這些魔就再也無法發揮作用了。」
11.76The bodhisattvas who had been converted from among the māras simultaneously developed the mind directed toward unsurpassed and perfect awakening and perfected the qualities directed toward awakening. The remaining evil māras became scared and their hair bristled. They wished to escape the gathering but could not. They could not disappear, and so their terror only increased. Touching the Blessed One’s feet, they pleaded, “Blessed One, please protect us so that the bodhisattva Sāgaramati does not send us to that world. Well-Gone One, please protect us!”
11.76從魔中轉化而來的菩薩們同時生起了朝向無上正等菩提的心，並完善了朝向菩提的功德。其餘的惡魔們感到害怕，寒毛竪立。他們想要逃離聚集處，但無法逃脫。他們無法消失，因此他們的恐懼只會加深。他們觸碰世尊的雙足，懇求道：「世尊，請保護我們，使得菩薩海意不會將我們送到那個世界。善逝，請保護我們！」
11.77“Evil ones,” said the Blessed One, “do not be afraid. These sublime beings are not out to harm others. Evil ones, beg the bodhisattva Sāgaramati to be patient with you and he will offer you protection.”
11.77世尊說道：「惡魔們，不用害怕。這些勝者並不是要傷害他人。惡魔們，你們懇求菩薩海意對你們忍耐，他就會給予你們保護。」
11.78The evil māras then joined their palms together and, prostrating to the bodhisattva Sāgaramati, pleaded, “Sublime being, please be patient with us. Please do not send us to the world Adorned with Every Pleasure. We will not even occasionally make obstacles for the assembly when a sublime being like yourself is teaching Dharma.” [F.107.a]
11.78那些惡魔隨後合掌，向菩薩海意菩薩頂禮懇求說：「勝者啊，請慈悲寬容我們。請不要把我們送到妙樂世界。當像您這樣的勝者在宣講法教時，我們甚至不會偶爾對大眾製造障礙。」
11.79“Evil ones,” responded Sāgaramati, “you do not need to ask me to be patient with the likes of you. Bodhisattvas are extremely patient with all beings. Evil ones, go to the world Adorned with Every Pleasure. See the appearances of that world and the blessed thus-gone Mārapramardaka for yourselves. No harm will come to you.”
11.79「惡者啊，」海意菩薩回應，「你們不需要請求我對你們這樣的存在忍耐。菩薩對一切有情都極其耐心。惡者啊，去往妙樂世界吧。你們自己去看看那個世界的景象和受祝福的如來魔怖魔。你們不會遭受任何傷害。」
11.80The bodhisattva Sāgaramati then extended his golden-colored right hand, placing it upon the heads of the evil ones. He blessed them with such words of truth: “Through the truths and words of truth that enable the bodhisattvas to not be stingy with the Dharma and teachers to not withhold the Dharma, may these evil māras come to possess the bases of miracles in the same way that I do.” As soon as the bodhisattva Sāgaramati pronounced this, the evil māras were endowed with the supreme strength of miracles. The worlds of this great trichiliocosm shook six times, and the evil māras disappeared from this buddha realm.
11.80菩薩海意隨即伸出金色的右手，按在這些惡魔的頭上。他用這樣的真實之言為他們祝福：「藉由使菩薩們對法不自私、使教法師們不隱瞞法的這些真諦和真實之言，願這些惡魔能夠像我一樣具有神足。」菩薩海意說完這些話的瞬間，這些惡魔就被賦予了最高的神通力量。整個三千大千世界震動了六次，這些惡魔從這個佛剎消失了。
11.81It was through the blessing of the bodhisattva Sāgaramati that they arrived at the world Adorned with Every Pleasure in that very same moment. The evil māras went before the blessed, thus-gone, worthy, perfect buddha Mārapramardaka. They bowed their heads to the Blessed One, circumambulated him seven times, and sat to one side. When all the bodhisattvas who had been converted from among the māras in the buddha realm of the blessed thus-gone Mārapramardaka saw these evil ones, they asked [F.107.b] the blessed thus-gone Mārapramardaka, “Blessed One, where have these pitiful, pallid, and ugly beings come from?”
11.81正是由於海意菩薩的加持，這些惡魔在那一刻即刻來到了妙樂世界。這些惡魔來到了世尊、如來、應供、正遍知佛魔怖魔的面前。他們向世尊頂禮，繞行世尊七圈，然後坐在一邊。當所有那些在世尊、如來魔怖魔的佛土中從魔眾中被度化的菩薩看到這些惡魔時，他們問世尊、如來魔怖魔說：「世尊，這些可憐、蒼白、醜陋的有情是從哪裡來的？」
11.82“Noble children,” answered the Blessed One, “beyond buddha realms numbering twelve times the grains of sand in the Ganges to the west of this buddha realm is the Sahā world. There is the blessed, thus-gone, worthy, perfect buddha Śākyamuni. There he lives and remains. He gives Dharma teachings on the sections of The Great Compilation. He explains truly. Immeasurable, countless, and incalculable bodhisattvas from throughout the ten directions have gathered there to study this Dharma teaching. In that bodhisattva assembly is the bodhisattva great being Sāgaramati, who wears the unfathomable armor. They are there to question that blessed one and to initiate questions. At the end of that Dharma teaching, these evil māras showed up to create confusion. These evil māras were tamed and overpowered by that sublime being and sent to this world.”
11.82「貴子們」世尊回答說：「越過西方此佛剎之外，有十二倍恆河沙粒數量的佛土，那裡就是娑婆世界。在那裡有世尊、如來、應供、正遍知佛釋迦牟尼。他住在那裡。他正在為大藏經的各個部分宣說法教。他真實地解釋。來自十方的無數、不可計量的菩薩從各地聚集在那裡學習此法教。在那個菩薩大眾中，有穿著無邊甲冑的菩薩摩訶薩海意菩薩。他們在那裡向那位世尊提出問題並展開提問。在那個法教結束時，這些惡魔現身製造混亂。這些惡魔被那位殊勝的聖者調伏並制服，被送到了這個世界。」
11.83The bodhisattvas who had been converted from among the māras then said to the evil māras, “We are also your friends. Evil ones, develop the mind directed toward unsurpassed and perfect awakening! Why must you do this? We were also māras. Though we had set out to obstruct beings’ roots of virtue, because of the Thus-Gone One, we developed the mind directed toward unsurpassed and perfect awakening. Therefore, you evil ones too: develop the mind directed toward unsurpassed and perfect awakening!”
11.83從魔眾中度化的菩薩們對這些惡魔說道：「我們也是你們的朋友。惡者啊，發起趣向無上正等菩提的心吧！為什麼要這樣做呢？我們也曾是魔眾。雖然我們曾經設下障礙來破壞有情的善根，但因為如來的緣故，我們發起了趣向無上正等菩提的心。因此，你們這些惡者也應當發起趣向無上正等菩提的心吧！」
11.84Then the evil māras developed the mind directed toward unsurpassed and perfect awakening with an altruistic intention, proclaiming, [F.108.a] “We give rise to the mind directed toward unsurpassed and perfect awakening, and henceforth shall not engage in any actions of māras!”
11.84於是那些惡魔發起了朝向無上正等菩提的心，具有利他的發心，宣說道：「我們生起朝向無上正等菩提的心，從今以後將不再從事任何魔的行為！」
11.85The bodhisattvas then placed the evil māras on a jeweled lion throne and implored them, “Noble sons, please elucidate a faithful recounting of the Dharma teachings on the sections of The Great Compilation.”
11.85菩薩們隨後將這些惡魔安置在寶獅子座上，並懇請他們說：「善男子們，請為我們闡述大部經各章節教法的忠實講述吧。」
11.86Then bodhisattva Sāgaramati offered his blessings such that the exact utterance of The Great Compilation spoken by the Blessed One Śākyamuni came from the mouths and pores of the māras on the jeweled lion throne. It was equal in letter, word, and syllable, without anything missing, anything extra, or anything left over. Then, when the bodhisattvas heard the teachings on the sections of The Great Compilation from the evil māras, they were amazed, and declared to the Blessed One, “Blessed One, we will visit the Sahā world, the blessed thus-gone Śākyamuni, the bodhisattva Sāgaramati, and the bodhisattvas gathered from throughout the ten directions!”
11.86於是菩薩海意向世尊祝願，使得世尊釋迦牟尼所說《大藏經》的完整言語，從獅子座上的魔的口中和毛孔裡發出。在字母、詞語和音節上完全相同，沒有遺漏、沒有多餘、也沒有殘缺。然後，當菩薩們從那些惡魔的口中聽到《大藏經》各部分的教法時，他們感到驚奇，向世尊宣告說：「世尊，我們將前往娑婆世界、如來釋迦牟尼、菩薩海意，以及從十方聚集而來的菩薩們！」
11.87The blessed thus-gone Mārapramardaka then emitted light rays called “displaying all form” from his ūrṇa hair. The light rays passed through buddha realms numbering twelve times the grains of sand in the Ganges to bathe the Sahā world with a brilliant glow. The bodhisattvas now saw the blessed thus-gone Śākyamuni seated on a lion throne, the praises of which could not be fully sung in a hundred eons, giving detailed Dharma teachings on the sections of The Great Compilation to the bodhisattvas who had gathered from throughout the ten directions in the jeweled courtyard. [F.108.b] They also saw the bodhisattva Sāgaramati there. They also saw the Sahā world filled with water as if it were a single ocean. They saw all of this completely clearly. Further, they saw the bodhisattvas gathered from throughout the worlds of the directions arranged on jeweled lotuses, each a league in length, listening to the Dharma. Seeing this, they were satisfied, happy, joyful, and delighted. Being happy and pleased, they cast flowers toward the blessed thus-gone Śākyamuni. Through the power of the Buddha, the flowers instantly formed into a great parasol over the crown of the Blessed One Śākyamuni’s head. The entire assembly was amazed when they saw this flower parasol. “Blessed One,” they asked, “where has the flower parasol made of these kinds of flowers come from?”
11.87那時，被讚頌的如來魔怖魔從他的白毫相放出名為「顯現一切色」的光芒。這些光芒穿過數量如恆河沙粒般十二倍之多的佛剎，用燦爛的光輝沐浴娑婆世界。菩薩們現在看到被讚頌的如來釋迦牟尼坐在獅子座上，其功德讚頌即使用一劫也無法完全唱誦，他正在寶石砌成的庭院中向從十方聚集而來的菩薩們詳細講說《大藏經》各部分的教法。他們也看到了海意菩薩在那裡。他們也看到娑婆世界充滿了水，好像是一片單一的海洋。他們看到所有這一切都非常清楚。此外，他們看到從各方世界聚集而來的菩薩們排列在寶蓮花上，每朵蓮花長達一由旬，聆聽教法。看到這一切，他們感到滿足、快樂、喜悅和歡欣。在快樂和喜悅中，他們向被讚頌的如來釋迦牟尼投灑花朵。透過佛陀的力量，花朵瞬間在釋迦牟尼世尊的頭頂上形成了一把巨大的花傘。整個大會看到這把花傘時都感到驚奇不已。他們問道：「世尊，這把由這些花朵製成的花傘是從哪裡來的呢？」
11.88“Friends,” the Blessed One answered, “these flowers have come from the world Adorned with Every Pleasure. The bodhisattvas there threw them as an act of venerating me.”
11.88「各位，」世尊回答道，「這些花是從妙樂世界來的。那裡的菩薩們把花灑下來，作為對我的禮敬。」
11.89“Blessed One, we want to see the world Adorned with Every Pleasure and what the blessed thus-gone Mārapramardaka and the evil māras are doing there.”
11.89「世尊，我們想看到妙樂世界，以及如來魔怖魔和那些惡魔在那裡做什麼。」
11.90Then, understanding the request made by the assembly, the Blessed One said to the bodhisattva Sāgaramati, “Noble son, show the world Adorned with Every Pleasure, the blessed thus-gone Mārapramardaka, and the evil māras to the assembly!” [F.109.a]
11.90於是，世尊領會大眾的請求，對菩薩海意說：「善男子，請將妙樂世界、如來魔怖魔和惡魔展現給大眾看！」
11.91Then, given the opportunity by the Blessed One, ten thousand light rays sprang from the bodhisattva Sāgaramati’s ten fingers, passing through buddha realms numbering twelve times the grains of sand in the Ganges to bathe the world Adorned with Every Pleasure with a brilliant glow. They beheld the entire assembly, the world Adorned with Every Pleasure, the blessed thus-gone Mārapramardaka, and the evil māras seated on the great Dharma throne, extensively giving Dharma teachings on the sections of The Great Compilation. Seeing this, they were astonished, and arose from their lotus seats to prostrate to the blessed thus-gone Mārapramardaka. They threw pearls and flowers toward the Blessed One and, immediately, through the power of the Buddha, the pearls and flowers appeared as a mansion of flowers at the crown of the Blessed One’s head.
11.91海意菩薩得到世尊的允許後，從他的十根手指放出一萬道光芒，穿過恆河沙數十二倍的佛土，照亮妙樂世界，使其發出耀眼的光輝。眾人看到了整個大眾、妙樂世界、如來魔怖魔以及坐在大法座上的惡魔們，他們在廣泛講說《大藏經》各個部分的教法。眾人看到這一切，感到驚歎不已，從蓮花座上起身，向如來魔怖魔頂禮。他們向世尊拋撒珍珠和鮮花，頓時，藉著佛的神力，珍珠和鮮花在世尊的頭頂化作一座花樓閣。
11.92The evil māras then declared to the blessed thus-gone Mārapramardaka, “Blessed One, we will go before the Blessed One Śākyamuni in the Sahā world.”
11.92魔眾隨後向具相佛陀魔怖魔宣稱：「世尊，我們將在娑婆世界前往世尊釋迦牟尼的地方。」
“Noble children,” answered the Blessed One, “if you know that the time has come, then go.”
世尊回答說：「善男子們，如果你們知道時機已經到了，那就去吧。」
11.93At that point the evil māras prostrated to the feet of the Blessed One and circumambulated him seven times, disappearing from that buddha realm. Through the blessings and miraculous power of the bodhisattva Sāgaramati, in that very same moment, they arrived in this Sahā world. They went before the Blessed One and bowed their heads to his feet. [F.109.b] Then they circumambulated him seven times, prostrated to him, and took their seat off to one side.
11.93那時惡魔向世尊頂禮，繞行世尊七次，從那個佛土消失。通過海意菩薩的祝福和神通力量，在同一時刻，他們來到了這個娑婆世界。他們來到世尊面前，向他的雙足頂禮。隨後他們繞行世尊七次，向他頂禮，然後坐在一旁。
11.94Venerable Śāradvatīputra then asked the evil māras, “Friends, did you see the world Adorned with Every Pleasure?”
11.94舍利弗尊者隨後問這些惡魔說：「朋友們，你們看到妙樂世界了嗎？」
“Venerable Śāradvatīputra, we saw that world in all its purity. That realm of bodhisattvas—the most supreme of pure and immaculate beings—is astounding. Seeing it, we also developed the mind directed toward unsurpassed and perfect awakening.”
「舍利弗尊者，我們看到了那個世界的清淨莊嚴。那個菩薩的佛剎——最殊勝的純淨無垢有情所在之處——令人驚嘆。看到它之後，我們也生起了朝向無上正等菩提的心。」
11.95“Friends, having developed the mind directed toward unsurpassed and perfect awakening, do you plan any māra activity?”
11.95「朋友們，既然你們已經發起了趨向無上正等菩提的心，你們還打算進行魔的活動嗎？」
“Venerable Śāradvatīputra, we cannot perform any māra activity against bodhisattvas who have developed pure motivation. Why is this? To the degree that we perform māra activity, the bodhisattvas get stronger and more diligent. Venerable Śāradvatīputra, from this point, you should understand that when māra activity is aimed at bodhisattvas, that very activity is said to be buddha activity. It is not māra activity.”
「尊者舍利弗，我們無法對已經生起清淨願心的菩薩進行魔的活動。這是為什麼呢？我們進行魔的活動的程度有多大，菩薩們就變得更加強大和精進。尊者舍利弗，從此以後，你應該明白，當魔的活動針對菩薩時，那個活動本身就被稱為佛陀的活動。它不是魔的活動。」
11.96Once the revelations of the buddha realm and the miracle that happened to the māras were recounted, twenty thousand beings in the assembly developed the mind directed toward unsurpassed and perfect awakening. Ten thousand māras in the māra assembly also developed the mind directed toward unsurpassed and perfect awakening, and proclaimed with one voice, “Blessed One, may we be born in the world Adorned with Every Pleasure!” The Blessed One then prophesied their birth in that buddha realm. [F.110.a]
11.96當佛剎的啟示和魔所經歷的奇蹟被敘述後，集會中的兩萬個有情發起了追求無上正等菩提的心。魔眾集會中的一萬個魔也發起了追求無上正等菩提的心，並且齊聲宣佈：「世尊，願我們能夠降生在妙樂世界！」世尊隨即為他們預言將在那個佛剎中出生。